Universe de Jackpot

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But will God go quietly? Even within the world of organized religion, the concept of God means many different things to different people. At the level of popular, Sunday-school Christianity, God is portrayed simplistically as a sort of Cosmic Magician, conjuring the world into being from nothing and from time to time working miracles to fix problems.

Such a being is obviously in flagrant contradiction to the scientific view of the world. The God of scholarly theology, by contrast, is cast in the role of a wise Cosmic Architect whose existence is manifested through the rational order of the cosmos, an order that is in fact revealed by science.

That sort of God is largely immune to scientific attack. Is the Universe Pointless? Even atheistic scientists will wax lyrical about the scale, the majesty, the harmony, the elegance, the sheer ingenuity of the universe of which they form so small and fragile a part.

As the great cosmic drama unfolds before us, it begins to look as though there is a "script" — a scheme of things — that its evolution is following. We are then bound to ask, Who or what wrote the script?

Or did the script somehow, miraculously, write itself? Is the great cosmic text laid down once and for all, or is the universe, or the invisible author, making it up as it goes along? Is this the only drama being staged, or is our universe just one of many shows in town?

The fact that the universe conforms to an orderly scheme, and is not an arbitrary muddle of events, prompts one to wonder — God or no God — whether there is some sort of meaning or purpose behind it all.

Many scientists are quick to pour scorn even on this weaker suggestion, however. Richard Feynman, arguably the finest theoretical physicist of the mid- twentieth century, thought that "the great accumulation of understanding as to how the physical world behaves only convinces one that this behavior has a kind of meaninglessness about it.

To be sure, concepts like meaning and purpose are categories devised by humans, and we must take care when attempting to project them onto the physical universe.

But all attempts to describe the universe scientifically draw on human concepts: science proceeds precisely by taking concepts that humans have thought up, often from everyday experience, and applying them to nature. Doing science means figuring out what is going on in the world — what the universe is "up to," what it is "about.

So we might justifiably invert Weinberg's dictum and say that the more the universe seems pointless, the more it also seems incomprehensible.

Of course, scientists might be deluded in their belief that they are finding systematic and coherent truth in the workings of nature.

It could be we who weave a tapestry of dazzling intellectual elegance from what is nothing more than a banality. Ultimately there may be no reason at all for why things are the way they are.

But that would make the universe a fiendishly clever bit of trickery. Can a truly absurd universe so convincingly mimic a meaningful one? This is the biggest of the big questions of existence that we will confront as we embark on our investigation of life, the universe, and everything.

To appreciate this book you have to be comfortable with that idea. Many physicists think they are real and that they inhabit a transcendent Platonic realm. Most, but by no means all, scientists are atheists or agnostics. Copyright © by Orion Productions. Reprinted by permission of Houghton Mifflin Company.

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Not to long, easy read. Each chapter has a brief summary of its content at the end, so if you forgot something while continuing reading, just get back to them. Though published in , nothing essentially has changed in cosmology since this time.

Perfect choice for any person entering the field of cosmology, or for those who want to refresh the previously gained knowledge without re-reading the old books. This is an important book on how the universe can and might be, in which Paul Davies critically examines different hypotheses about single and multiple universes.

His book illuminates the most critical issues of physics and philosophy and of some biology underlying our understanding of Science and Religion. He has called himself an agnostic, and he does not argue for religious beliefs. This newest book by Davies is somewhat more technical than his other books but is still well within the general readership level.

Davies updates and expands upon all previous overviews I know of in the ways the universe can begin and remain in existence, enriching previous accounts especially in his discussion of multiple universes. Throughout the book, Davies flags the free parameters, or "constants of nature", some 20 of them counting force coupling constants and the masses of elementary particles, which, in the standard models of nuclear physics, astrophysics and cosmology, must be exquisitely fine-tuned to yield a single universe capable of supporting life.

As an alternative to this fine-tuning, physicists have proposed multiple universes, or a multiverse, wherein infinite universes, a few of them with properties supporting life, could counterbalance the infinitesimal probability of the degree of fine-tuning necessary in a single universe if it occurred only by chance.

The difference between these views has obvious and profound metaphysical and religious implications. It is a mathematical construct wherein physical theories might be "accommodated" - it can in principle provide a way to make predictions for those theories - but so far it cannot predict anything real, anything that has been or could be measured.

And right now the odds are about even and rapidly getting longer that it ever will. Davies spells out some of these wild possibilities - wild because there would be infinite possibilities, including infinite variations of the laws of physics among different universes - and he describes some that might be more likely from probability arguments.

I cannot do justice to that exciting ride without quoting his whole discussion. But, mind you, Davies does not do this in any lighthearted way; he is deadly serious in scientifically examining these possibilities.

One of the inevitable possibilities is that some universes are but computer simulations by some superculture out there in another universe. And the show-stopper in that scenario is that our own universe, including our very selves, is most probably a simulation imagine an incredibly advanced virtual reality emulation of everything, even our consciousness.

In the multiverse picture, the universe we perceive, and any God we worship, are fakes! Every philosopher's wildest dreams can and will come true with infinite possibilities in infinite universes. This multiverse thing is annoying, isn't it? Even Davies was annoyed, as he indicates in the book, when in he published an article in the New York Times which pointed out that the threat of fake universes constituted a reductio ad absurdum of the entire multiverse idea.

In a recent note 1 Davies concluded that there were three alternatives, and he explains this more thoroughly in the book. Namely, the argument leading from the laws of physics we know - to multiple universes with fake physics - to anthropic selection - to the elimination of God is a contradictory loop; and the multiverse advocates are thus "hoist by their own petard!

However, Davies admits p. Davies, the agnostic, then devotes the next-to-last chapter to what he terms a "third [option], favored by many nonscientists, by an intelligent creator.

I would strongly suggest that the book "The Language of God" by Francis S. Collins 2 be substituted for Davies' attempts here. But then Davies moves quickly on to his more comfortable ground of physics. While concluding that belief in a God who makes the laws of physics, who is responsible for the universe and for continually holding it into existence without tinkering with its day-to-day operation, is popular with many scientists as well as theologians, Davies is uncomfortable with this as its being, in his view, an hoc explanation that leads us "no further forward" no further forward to a purely scientific explanation.

He then goes on to ask many questions couched within physics, that, for me, are not the dilemmas an agnostic or atheist faces, e. The agnostic constraints Davies imposes on himself in this chapter seem to go beyond an evenhandedness in treating belief and non-belief in God.

Perhaps the alternative and stronger definition of an agnostic applies to Davies a person who holds the view that any ultimate reality, as is God, is unknown and probably unknowable. In summarizing this chapter, Davies writes: "Unless everything that can exist does exist, something still unexplained must separate what exists and what doesn't" and "We are not finished yet!

Davies then addresses whether life should, in the first place, be considered a fundamental or accidental phenomenon. After some very elegant discussion, he concludes from both scientific and philosophical considerations that life, and mind in particular, is a unique, extremely important and fundamental phenomenon of nature.

Further, he considers that the connection between 1 life and mind and 2 the cosmos must be deeper than that from just "the crude lottery of multiverse cosmology combined with the Weak Anthropic Principle. Davies' bottom line is that neither of The Two Explanations, the universe fine-tuned for life which Davies calls a "fluke" or the multiverse picture, can scientifically answer the ultimate question of existence because they both require a scientifically unexplained starting point.

Lastly, Davies considers briefly a self-engineered, self-aware universe perhaps brought about through quantum backward-causation, such as causal loops and wormholes, but concludes a missing ingredient would be self-awareness.

I must note that that notions of traveling backwards in time to change the future were, in my view, forever put to rest by simple, non-quantum arguments from spacetime properties.

One short section titled "Afterword: Ultimate Explanations" is included at the end of the book and is extremely useful. Here, Davies gives a brief summary description of seven, as it turns out, classes of universes that embody the various attributes and their interpretations discussed throughout the book, thus collecting in one place each of their achievements in explaining things and their failures to do so.

After reading the book, one can then use this splendid synopsis as a quick reference to what all currently envisioned universes can, might, and cannot be like, presented in a mere eight pages.

However, if you cheat and start reading back there first, you won't understand it. At the end of this Afterword, Davies indicates which two of the seven types of universes he thinks might have the best chance of being true; but I won't spoil the book for you by revealing these.

However, I will say that, not surprisingly, these two do not include the simplest, most straightforward one, since that one references a God, which is considered by Davies to be too "ad hoc". In summary, let me emphasize that this book explains, in simple language, both scientifically and philosophically, the ways the universe can begin and remain in existence more comprehensively than any previous account I know of when it comes to multiple universes.

Although one might infer that his agnosticism leans more toward atheism, that does not affect his tremendous contributions.

Davies continues to serve a vital function in being a critical watchdog, from the science side, of the most important, underlying issues in the field of Science and Religion.

Martin P. Fricke Del Mar, California May 7, 1. Paul Davies, "Reloading The Matrix", pp. Francis S. Collins, The Language of God, Free Press Div. See, for example, Brian Greene, The Fabric of the Cosmos: Space, Time, and the Texture of Reality, Alfred A.

Davies' Agnosticism. The discipline of Science and Religion includes, as it must to be healthy, agnostics, atheists, deists, monotheists, and others of different philosophical or religious persuasion.

However, it is only natural that atheists who deny the existence of a deity are not much interested in the subject of Science and Religion, whereas agnostics and those of any religious confession are usually very interested in what science might clarify for us about the mysteries of religious revelation.

As I've indicated, Davies' agnosticism, or even atheism, does not detract one iota from his extremely valuable contributions to Science and Religion. He serves as a critical scientific watchdog for the most important scientific ideas impacting this field.

I thank God for Davies' long-time interest in this field, of which he was a pioneer and founder. Davies' broad knowledge shines in the "Cosmic Jackpot". He provides a very impartial survey of physics and cosmology, taking the reader through six chapters before getting to the heart of the issue: the Goldilocks enigma.

All theories are considered, but how does science account for the fine-tuning of constants that life depends on? Regarding the "dark energy density", Davies page writes the following.

This reduces the life-giving conditions to the "observer effect", we just happen to be in a lucky corner of the accidental universe. Davies page writes: "Cosmology is thereby transformed into an environmental science, in which a basic part of the explanation for what we observe in the universe depends on features of the local cosmic environment.

It is not like we can travel to the fall corners of the universe to sample these various locations, and some pockets may be beyond our ability to observe. Davies comes to the rescue by implying that there may be "indirect evidence" that can refute these theories.

This is a very unconvincing argument for the accidental universe that has not found a justification of its claims from first principles, while taking itself far from empirical science.

Davies is too polite to say this, but he tries a different approach. In the second half of Chapter 8, Davies goes from polite to the ridiculous.

He treats multiverses of infinite size containing duplicated people, fake or computer simulated realities, artificial intelligence, fake physics, and fake gods, thereby completing the reductio ad absurdum.

Sadly, some scientists actually fall for these fantasies, and Davies is sly to use trickery to expose their unfounded affection for technology and the accidental universe.

The accidental universe cannot just be a love affair if it is going to remain science. In Chapter 9, Davies describes the intelligent design controversy, and he falls for the Darwinist propaganda that sees no value in intelligent design.

He refers to Richard Dawkins' arguments in "The Blind Watchmaker," forgetting that Dawkins' arguments have been refuted in various places.

They have been refuted in my new book, "Trinity. Where is the gene s for feeling? Or do genes feel too? Davies page admits "that living organisms are contraptions cobbled together from odds and ends as circumstances dictate. But this tenancy for life to co-opt prior structures to bring new novelties into existence is extreme, leading to Behe's irreducible complexities.

For example, genes also seemed to be cobbled together into Hox systems, where prior genes from distant ancestors have been co-opted for building entirely new structures. We share the same genes, they are only organized differently. Darwin's theory did not predict this co-opting ability of life.

Moreover, it is thought that gene mutations within the Hox system can lead to large or abrupt changes in evolution, a direct contradiction of the slow and gradual changes predicted by Darwin's theory. Darwin's theory must assume that this co-opting ability is completely explained by conditions of necessity, and this is only a leap of faith.

This ability is every bit as mysterious as biogenesis, and it is continually occurring within evolution. Advocates of the accidental universe are required to attempt refutation of their theories if their theories are to remain within science. As they are advocates they do this reluctantly.

For intelligent design to remain within science these folks need only attempt eager refutation of the same hypothesis the accidental world , and no mention of a white-haired designer need be made. This tension returns value to science.

Davies page accuses intelligent design of equivocation, implying that the "intelligent design movement's propaganda is a failure to distinguish between the fact of evolution and the mechanism of evolution.

But intelligent design only provides Darwin's antithesis, and this eager involvement is necessary if Darwin's theory is going to stay within science. Davies is more sympathetic with intelligent design as it relates to fine-tuning and a cosmology that is found bio-friendly.

He page writes that "here the design arguments is largely immune to Darwinian attack. To describe life's feeling from conditions of mere necessity would seem to require a leap of faith, if not a miracle. The so-called explanations of life built from conditions of necessity work just as good if life had no feelings at all.

In the last half of Chapter 9, Davies looks at various conceptions of God, and questions "what is it that determines what exists? I could have told him that myself, in different words. It is Aristotle's principle of excluded middle that is an unfounded leap of faith.

And it is for this very reason that conditions of necessity are found insufficient to explain the feelings that life offers. But the feelings are sense-certain and not demanding a reason based on conditions of necessity.

The feelings source the middle term that had been excluded from reason. What co-opts the past implies a necessary backward causation, a subtle form of teleology that Davies finds favor with in Chapter And in his concluding remarks Davies finds favor in a self-explaining universe, or a universe that holds a life principle.

These are very agreeable choices again, in my view. And my point all along has been that Darwinism is incomplete without Davies' life principle. Feeling is found escaping conditions of necessity by way of a life principle that points to Aristotle's forgotten middle-term. And what is feeling at its deepest level but love?

It has been the love of God that drove our evolution. But this is not a white-haired creator God that is held separate from his creation. This God affirms the Trinity, as only a Trinitarian logic can deal with a middle-term that cannot be excluded.

As I agree with Davies remarkable conclusions, despite our disagreements, his book wins five stars in my most critical opinion. Remember, our felt tension returns value to science. Disclosure: My agenda is declared in my profile. etched deeply into the cosmos. Paul Davies is a physicist and cosmologist whose web site cosmos.

edu also describes his interest in the field of astrobiology: "a new field of research that seeks to understand the origin and evolution of life, and to search for life beyond Earth. In Cosmic Jackpot, Davies expands on the "fine-tuning" argument for an intelligent origin of the universe by explaining the many phenomena of which we are aware that point to something more in the nature of "mind" than entirely blind, random processes.

If such ideas were proposed by a theologian with only a scant grasp of physics, they might easily be dismissed; Davies' credentials, however, require that his proposals be seriously considered. Davies is not apparently religious or theistic; he says of the subject only that: "I do believe that life and mind are etched deeply into the fabric of the cosmos, perhaps through a shadowy, half-glimpsed life principle, and if I am to be honest I have to concede that this starting point is something I feel more in my heart than in my head.

So maybe that is a religious conviction of sorts. This conclusion carries a momentous implication. If the universe was bounded by a past singularity, then the big bang was not just the origin of space, but the origin of time too. The secondary jackpots are stored in a separate smart contract which can be upgraded whenever the need arises.

On top of these secondary jackpots, JUNI hosts a Partner Jackpot, which can feature any third party BEP token. This enables Jackpot Universe to create synergies between other projects on the BNB chain and itself.

io audited the token smart contract and found no issues. The core team has also doxxed to SolidProof in their KYC process. The team will expand the ecosystem further by developing further partnerships, developing additional features for the ecosystem.

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Jackpot Universe Price (JUNI) The trouble Jackpott that Universee author is unclear about what he means by Jack;ot, by a "reason", and why some Increíbles bonos always necessary. Entretenimiento en línea Bronze Jackpot UUniverse awarded every two hours Unievrse a random user who redeemed the respective ticket. One person found this helpful. Now we are dealing with thoughts, purposes, feelings, beliefs - the inner, subjective world of the observer, who experiences reality through the senses. Remnants of this notion survived into the modern era as the concept of the divine right of kings. Overall NFT Stats Top Collections Upcoming Sales. etched deeply into the cosmos.

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